Search Results (34)

This article examines Marcel Janco’s Holocaust drawings, positioning them within the broader discourse of Holocaust representation, trauma, and avant-garde aesthetics. Created in response to the Bucharest Pogrom of January 1941, these works resist both forensic realism and pure abstraction, instead embodying rupture, instability, and fragmentation. Janco’s grotesque distortions neither document events with the precision of testimony nor dissolve into conceptual erasure; rather, they enact the instability of Holocaust memory itself. This essay argues that Janco’s Holocaust works, long overshadowed by his modernist and Dadaist contributions, challenge dominant frameworks of remembrance. Through comparative analysis with artists, such as David Olère, Anselm Kiefer, and George Grosz, it situates Janco’s approach at the limits of witnessing, exploring how his figures embody violence rather than merely depict it. While Olère reconstructs genocide through forensic detail and Kiefer engages with the material traces of memory, Janco’s grotesque forms share an affinity with Grosz’s politically charged distortions—though here, fragmentation serves not as critique but as testimony. Furthermore, the study interrogates the institutional and critical neglect of these works, particularly within Israeli art history, where they clashed with the forward-looking ethos of abstraction. By foregrounding Janco’s Holocaust drawings as both aesthetic interventions and acts of historical witnessing, this article repositions them as crucial yet overlooked contributions to Holocaust visual culture—demanding recognition for their capacity to unsettle, resist closure, and insist on the incompleteness of memory. Full article

Vienna, one of Europe’s most historically significant cities, has been a focal point for numerous diaspora communities. Among these, the Armenians stand out due to their long-standing history in the city, with records of their presence dating back to the 17th century. This paper explores the contributions and experiences of the Armenian community in Vienna, focusing on how Armenian culture has been preserved and adapted via certain social spaces (coffeehouses, libraries, monasteries, and churches) and how these spaces have acted as cultural hubs for the diaspora. By examining the historical, cultural, and social background of these spaces, this study sheds light on how the Armenian community in Vienna navigates its heritage in a modern European context. Full article

In this article, I argue that Eurafricans’ invisibility in Zambia’s national census, history, and social framework is an echo of colonial whiteness stemming from the destructive legacy of illegitimacy perpetuated by British officials in Northern Rhodesia (present-day Zambia) during the colonial era (1924–64), which continues to the present day. This is evidenced by the absence of Eurafricans in the Zambia national censuses. This contribution calls for the British government to apologise to the Eurafrican community for the legacy of illegitimacy and intergenerational racial trauma it bestowed on the community. Zambia’s tribal ‘ethnic’ and ‘linguistics’ census classification options prevent a comprehensive understanding of Zambia’s multi-racial history and the development of a hybrid space that embraces a ‘mixed-race’ Eurafrican (of European and African heritage) Zambian identity. Through an autoethnographic account of my Eurafrican uncle Aaron Milner, I reflect on Zambian Eurafricans’ historical racial positioning as ‘inferior interlopers’, which has contributed to their obscurity in Zambia’s national history and census. However, my reflection goes beyond Milner’s story in Zambia. It is my entryway to highlight how race and colonial whiteness interconnected and underpinned racial ideology in the wider British Empire, and to draw attention to its echoes in various contemporary sociopolitical contexts, including census terminology in Australia and Zambia and Western nations’ anti-Black immigration policies. Full article

The desire of Gukurahundi survivors for cultural platforms that enable them to discuss, mourn, and commemorate their loved ones is now very loud in Zimbabwe’s Matabeleland and Midlands provinces. While community-based organisations have provided platforms for Gukurahundi survivors, the children of survivors, and academics to interface and interact, the government’s gatekeeping processes remain a challenge for the community-wide memorialisation and documentation of the genocide. In this conceptual paper, I frame Gukurahundi as a meteorological event within a general Zimbabwean cultural context, foregrounding the desecration of the Ndebele people’s cultural practices, rituals, and ceremonies. Drawing from the documented legacies of this cultural violence within Matabeleland and south-western parts of the Midlands, through videos and the literature, I argue that this cultural violence resulted in the silencing of the remembrance of Gukurahundi, which remains critical to the resolution of the stand-off between the ZANU-PF government and the communities. In this paper, I further argue that this ecological symbolism provided a justification and legitimated direct brutal violence on presumed ZAPU and ex-ZPRA veterans who were largely Ndebele-speaking or of ethnic descent. Finally, I argue that it is not that the absence of alternative narratives but the sociopolitical and cultural environment that constrains these from being available and implemented. Full article

In 1978, the United States enacted the Indian Child Welfare Act (ICWA) “to protect the best interest of Indian Children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federal standards for the removal of Indian children and placement of such children in homes which will reflect the unique values of Indian culture.” The ICWA was codified to address centuries of genocidal government policies, boarding schools, and coercive adoptions that ruptured many Native families. Now one of the strongest pieces of legislation to protect Native communities, the ICWA was designed to ensure that Native foster children are placed with Native families. Implementing the ICWA has not been smooth, however, as many non-Native foster parents and state governments have challenged the ICWA. While the ICWA has survived these legal challenges, including the recent 2023 Haaland v. Brackeen Supreme Court case, the rise of non-Natives claiming Native heritage, also known as self-indigenizers or “pretendians,” represents a new threat to the ICWA. This Article presents a legal history and analysis of the ICWA to unpack the policy implications of pretendians in the U.S. legal context. This Article demonstrates how the rise of pretendians threatens to undermine the very purpose of the ICWA and thereby threaten the sovereignty of Native peoples. By legally sanctioning the adoption of Native children into non-Native pretendian homes, the ICWA can facilitate a new era of settlers raising Native children, rather than preventing this phenomenon as intended. In response, this Article offers concrete policy recommendations to bolster the ICWA against this threat. Full article

The United States has a long history of welcoming refugees fleeing persecution, organized violence, and war. However, the welcome often does not come with adequate immigration infrastructure support necessary to rebuild life and promote family well-being. Approximately 157,000 Cambodians were accepted to resettle in the U.S. between 1975 and 1994 due to the countrywide genocide. Upon resettlement, Cambodians were placed in impoverished neighborhoods with little resources to heal and rebuild. The purpose of this study, grounded in a Human Ecological Model and guided by Critical Ethnography principles, was to conduct a formal needs assessment of Cambodian refugee families across the United States. Eighteen professionals were interviewed virtually in Khmer and/or English. The data were analyzed using the Developmental Research Sequence. The results emphasized a critical need to address mental health complications resulting from untreated mental health disorders such as posttraumatic stress, depression, anxiety-related disorders, and complicated grief, across generations. Severe disruptions in family relationships (i.e., parent–child and couple relationships) were also reported along with substance abuse in the absence of access to culturally responsive mental health treatments. Findings suggest the need for culturally tailored multilevel interventions to effectively address mental health and relational challenges of multigenerational Cambodian families. Full article

Resilient necrocapitalism and the zombie genre of representations of current dystopias are persistent in their political purpose in producing changes in the social order to benefit plutocracies around the world. It is through a thanatopolitical lens that we should view the successive losses of life, and this zombie genre has come to represent a dystopia that, for political purposes, is intended to produce changes in societies which have tolerated the violent deaths of women. This article focuses on contemporary Greece and proposes a theoretical framework where femicide is understood as a social phenomenon that reflects a global gendered necropolitical logic which equals genocide. Such theoretical assemblages have to be situated within intersectional imperatives and tacitly as the result of the capitalist terror state performed in an expansive and direct immediate death, exacerbated by the lingering slow social death of the welfare state. The article contends that the scripted hetero-patriarchal social order of the necrocapitalist state poses a unique political threat to societies. With the silence of the complicity of the state, what is necessary is the creation and spread of new political knowledge and new social movements as resilient political tactics of resistance. This article foregrounds an ecofeminist perspective on these issues and considers ways through which new pedagogies of hope can counter the gendered necropolitics of contemporary capitalism in Greece. Full article

Colonisation, genocide, ecocide, and climate derangement are ongoing, unfurling, global tragedies. In so-called Australia, spiritual practitioners can respond to these crises by deepening their engagement with Aboriginal perspectives/practices. This paper contends that some Eurocentric habitual categorisations subtly misinterpret Aboriginal experiences of the sacred, such as identifying creation myths as beliefs comparable to post-Enlightenment representations of the sacred and identifying the performance of sacred activity with similar characteristics to separateness and priesthood. This leads to erroneous characterisations of Aboriginal ritual practices as being based on a strong hierarchy, distinctive castes, and esotericism. We argue that an embodied and practice-based sense of sacredness guides Aboriginal spirituality. As a living culture, Aboriginal ongoing care for Country provides an enfleshed, real, palpable enactment of human spirituality. We argue that Aboriginal spirituality has been fetishised to the neglect of a call to care for Country in the most ‘mundane’ sense of tending to food, water, air, etc., as embodied religious experiences. Delving into dadirri and death, we elucidate contemporary cases of practical care for Country that illustrate how being on, in, and with Country can be a contemplative experience. We conclude by outlining how caring for Country ‘layers’ the various expressions of Aboriginal religious experience socially, psychologically, interpersonally, and ritually. Full article

This response to Jason Moralees’ article comes from members and associates of the Êzidi (Yazidi) team working on Sinjar Lives/Shingal Lives, a community-driven oral history project funded by the UK’s Arts and Humanities Research Council. They are all survivors of the Êzidi genocide committed by ISIS in 2014. They explore Moralee’s themes of securitisation, imperialism and violence—especially the ‘village war’, its roots in imperialist thought and its consequences—from the perspective of those who call the village home. Beyond securitisation, they discuss borders both geographical and socio-cultural and the contemporary political significance of the elusive victim voice. Full article

As a means of opening the lid on transgenerational silencing—which was a survival strategy for thousands of Indigenous families against intended cultural genocide—while balancing the place of auto/biography in that journey, this paper focuses on the impact of Ancestors’ hidden histories and how the discovery of those histories drives complex identifications when woven with Presences, places, and people on Dharug Ngurra/Country. Using my own family’s recently uncovered early colonial Ancestral storying, histories that involve Dharug traditional custodian, African slave, and Anglo characters, some as First Fleet arrivals, the paper considers the place of auto/biography as a form of agency that brings past into presence, and which, in turn, opens opportunities to heal, decolonise, and transform Dharug and, more broadly, Indigenous communities, their knowledges, practices, and ontologies. When this activation involves most of the metropolis known as Sydney, Australia, we recognise its transformative potential to change non-Indigenous people’s perspectives. When we recognise auto/biography as a form of ‘truth-telling’, it allows a space to re-story relationality, both human and other-than-human, and restores Indigenous presence into Ngurra for biodiverse justice in a climate-changing world. Addressing these matters through poetic multimedia allows a place of safety between the pain and the healing. Full article

Forensic anthropologists have been involved in investigating genocide and crimes against humanity for many decades. Raphael Lempkin first coined the term “genocide” in 1944, and in 1946, the United Nations General Assembly codified it as an independent crime. However, there has not been a systematic review available to better understand the history of many of these atrocities. Moreover, many of these events have not been discussed outside the cultures and individuals affected. This targeted literature review will discuss work on historic, lesser-known, modern genocides, and finally, the humanitarian forensic work being conducted in the field and digitally. Such events discussed include Herero and Namaqua, Sayfo, Armenian, Holodomor, Nanking (Nanjing), Romani, Palestinian, Bangladesh, Ethiopia, Sikh, and Rohingya genocides. Work being done in this important sector of research is a critical development for not only recognizing these crimes but also for documenting and protecting the evidence of these human rights violations. Full article

The Russian–Ukrainian conflict, in addition to causing an unacceptable loss of human life, is straining the integrity of Ukraine’s cultural heritage, despite the fact that both countries involved are parties to the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict and its First Protocol. Churches are one of Ukraine’s most important historical assets, as well as symbolic places of Orthodox religious identity common to both the invaders and the invaded. The destruction of these places and their deliberate damage on the part of both sides appear to be part of a more general conflict concerning internal disagreements between Russian and Ukrainian Orthodoxy, which, in turn, reflect two different historical views of the Russian–Ukrainian relationship. A brief reconstruction of relations between the Orthodox Churches operating on the territory of Ukraine demonstrates how religious affiliation has affected the conflict, causing it to become decisive and deeply divisive, so much so that the Patriarchate of Moscow has become an active part of the conflict. This circumstance favours the hypothesis that it is precisely the religious cultural heritage that is most at risk of deliberate destruction. The Russians, by destroying the symbolic places of Ukrainian religious identity (urbicide), affirm the spiritual unity of the Russian and Ukrainian peoples. For their part, the Ukrainians attempt to erase the Russian presence and the common religious cultural roots by destroying buildings of worship dear to the tradition of the Moscow Patriarchate (cancel culture). They reject the imperial traditions of Russia and, at the same time, claim an independent Church. The question arises as to whether the reconstruction process following the war will take into account the original cultural–religious identities, or whether it will take the opportunity to adopt a new (also) religious identity instead, and whether the old and new instruments offered by law are adequate. Full article

Music occupies a unique and multi-faceted role in spatial representation of the Holocaust, both in terms of documenting its horrors and in cultivating legacy. This uniqueness derives from music’s dual temporal and physical essence as it is represented by written scores that serve as a blueprint, as sonic events that fill both time and space, and as musical instruments that operate as conduits for both. String instruments, in particular, have occupied a vital place in Jewish culture and, consequently, during the Holocaust. In the most tragic sense, some of these instruments even became actual containers of genocidal evidence as with violins played outside concentration camp crematoria that filled with the human ash that fell. This article will demonstrate that, when played, these instruments transform into living artifacts and musical witnesses, with voices that can speak for those who have been silenced, and that the resulting music that resonates from the printed page fills a sonic space that serves as a powerful medium for memory and representation. The phrase “bearing witness” often refers to representing the stories of people, places, and experiences through words, either written or spoken. But material culture also has a role to play in representation. While objects, art, and architecture certainly support language-based witness, they also provide their own unique lens and conduit for testimony. This seems especially true for music, which has the ability to exist as and cross between both words and objects. Nevertheless, music as material witness remains a complex and often understudied aspect of historical testimony. As a result, this paper will explore through an interdisciplinary approach the divergent nature of music as an aural form, as a creative art, and as a cultural artifact and will offer examples of how music can enhance, elucidate, and complicate Holocaust representation. Full article

Being persecuted and expelled from Myanmar, Rohingya refugees are now distributed throughout the world. The Southeast Asian nation of Malaysia has been a preferred destination for Rohingyas fleeing Myanmar’s state-sponsored genocide and more recently in a bid to change their fates from the refugee camps in Bangladesh. Refugees are one of the most vulnerable groups in Malaysia and often face dire circumstances, in which their health and wellbeing are compromised. Amidst a plethora of structural challenges, Rohingya refugees try to claim some of their rights with the aid of the UN card (UNHCR ID cards) in Malaysia. Guided by the culture-centered approach (CCA), this study examined the perspectives and experiences of healthcare among Rohingya refugees while living in Malaysia, now resettled in Aotearoa, New Zealand. The participants’ narratives showed that the UN card not only materialized their refugee status in Malaysia but also offered them a way of living in a world where documents anchor the materiality of health. Full article

Science fiction (SF) developed as a self-identified genre in Japan in the 1950s and quickly underwent a boom in the 1960s. Throughout this period, SF literature, film, and television were tightly intertwined industries, sharing production personnel, textual tropes, and audiences. As these industries entered global circulation with the hope of finding recognition and success in the international SF community, however, they encountered the contradictions of the Cold War liberal cultural system under the US nuclear umbrella. Awareness of the discursive marginalization of Japanese SF in the Euro-American dominated global SF scene manifested in Japanese texts in the twin tropes of apocalypse and anxiety surrounding embodiment. Through a close reading of two SF films—The X from Outer Space (Uchū daikaijū Girara, 1967) and Genocide (Konchū daisensō, 1968), both directed by Nihonmatsu Kazui for Shochiku Studios—and Komatsu Sakyō’s 1964 SF disaster novel Virus: The Day of Resurrection (Fukkatsu no hi), I argue that, largely excluded from discursive belonging in the global community of SF producers and consumers, Japanese authors and directors responded with texts that wiped away the contemporary status quo in spectacular apocalypses, eschatological breaks that would allow a utopian global order, as imagined by Japanese SF, to take hold. Full article